VII.

1 JOHN, v. 19.

THE WHOLE WORLD LYETH IN WICKEDNESS.

THE wickedness of the world taken for its inhabitants, is a position which few, I suppose, are inclined to contradict. Whether we examine mankind in a savage*, or in a civilized state-in society, or as individuals, still we see so much corruption of every kind, both public and private, that we must acknowledge there is not much exaggeration in what the apostle advances, that the whole world lyeth in wickedness.

* In general, the savage nations that have been discovered, are ferocious, cruel, and treacherous, or weak, enervated, and sensual. The inhabitants of the Pelew islands are the only virtuous people we have ever heard of in a state of nature We have every reason, however, to believe, that the accounts we have of them are overcharged.

I mean not however to enter into the discussion of a point so little contradicted: the use I would make of it, is to consider it as an argument that might well be dwelt on, in proof of the Christian religion.

In the first place it seems highly necessary, that man should have something better than his own reason, to teach him how to please and worship God. This seemed necessary even to the heathen philosophers; among whom Plato, in particular, speaks more than once of the necessity of a divine instructor.

If therefore we believe, that a divine instructor is necessary,ifeven the heathen themselves thought so; there can be no difficulty in our believing that God would do what appears to us so necessary.

Secondly, it seems necessary, that man in so corrupt a state, should have some other merits besides his own-some intercessor besides himself, to plead his pardon. It is the natural idea of man, that when he offends, he should endeavour to get some powerful intercessor to stand between him and the just indignation of the person he hath offended. Hence sacrifices and other expiatory rites found such ready reception in the heathen

world.

world. As this idea likewise is natural, there seems to be no difficulty in closing with it; and of course no difficulty in closing with Christianity.

In fact, Christianity may be considered as a grand act of that continual restoration, which we see constantly before our eyes in the natural world. The same gracious providence which is continually restoring to nature its decaying powers, may be supposed likewise to provide for, and restore the moral decays of man.

The great objections to this argument are first, the late appearance of Christianity-secondly, its want of universality-and, thirdly, its want of full effect.-N. B. These objections are very capable of being refuted, and might be considered, if the discourse were drawn into length.

VIII.

JAMES, ii. 18.

A MAN MAY SAY, THOU HAST FAITH, AND I HAVE WORKS: SHEW ME THY FAITH WITHOUT THY WORKS, AND I WILL SHEW THEE MY FAITH BY MY WORKS.

THIS whole chapter of the apostle James is so good a comment upon those parts of St. Paul's epistles, which the solifidian has drawn to his own purpose, that one should think it might prevent any misconstruction of them. Indeed some reformers, who favoured the solifidian scheme, wished to exclude this epistle from the canon of Scripture. It still however, maintains its ground. The text contains a sort of challenge to those who hold faith independent of works

Shew

Shew me thy faith without thy works; and I will shew thee my faith by my works.

In the following discourse, I shall consider the two opinions which the apostle characterizesfaith without works, and faith by works; and shall endeavour to shew which has the more charitable tendency.

The solifidian maintains, that faith is the end, or sum of religion-that it is this which justifies -and that as to works, they should be considered merely as the test of faith.

The opposer of these doctrines allows, that faith is the true source of good works; but he contends, that it is a mean, not an end. Indeed he asserts, that neither faith, nor good works, can be said to justify any man, but the merits of Christ alone; for which good works, wrought through the agency of faith, are the special qualification.

Let us now from this state of the two opinions, which, I apprehend, is a fair one, see what effect they naturally seem to have on the mind.

The solifidian trusts in faith solely for his justification, and conceives it therefore to be the sum of Christianity. Of course he allows no person, who has not his idea of faith, to be a good Christian and if he speaks out, he will say, (indeed

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